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THE ORIGIN of the NAME IDRTS in the QUR'an: a STUDY of the INFLUENCE of QUMRAN LITERATURE on EARLY ISLAM* YORAM ERDER, Tel Aviv University

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THE ORIGIN of the NAME IDRTS in the QUR'an: a STUDY of the INFLUENCE of QUMRAN LITERATURE on EARLY ISLAM* YORAM ERDER, Tel Aviv University THE ORIGIN OF THE NAME IDRTS IN THE QUR'AN: A STUDY OF THE INFLUENCE OF QUMRAN LITERATURE ON EARLY ISLAM* YORAM ERDER, Tel Aviv University IN1952, S. D. Goitein published an article entitled "Who Were Muhammad's Most Notable Teachers?: A Proposal for a New Solution to an Old Question."' One may ask what it was that brought this distinguished scholar to reconsider a subject which had already been dealt with so often since the beginning of modern Middle Eastern studies. Goitein admits that he was not prompted by any new discoveries concerning the Jews and Christians in the Arab Peninsula on the eve of Muhammad's emergence. He was prompted, rather, by the progress made in the study of Jewish history during the Middle Ages, in general, and the discovery of the Judaean Scrolls, in particular: "Their contents, as will be seen, are not irrelevant to the subject under discussion."2 When Goitein made these remarks, research on the Judaean Scrolls was still in its infancy; parts were being published sporadically. But since then, the study of the Judaean Scrolls and the related apocryphal Enoch literature has become one of the most important branches of study dealing with the history and theology of Judaism and Christianity during their formative periods. Nowadays, reference to the Qumran scrolls is indispensable for any serious discussion of Judaism and/or Christianity during the period of the Second Temple and the period following its destruction. Yet, despite Goitein's challenge, studies of the relations between the Qumran Scrolls and Islam have hardly scratched the surface.' This deficiency is even more striking when one considers the evident influence of the Qumran-Enoch literature on the early Shica, on the one hand, and on Karaism and other Jewish sectarian movements in the eighth and ninth centuries, on the other.4 In this paper, I shall try to show that the origins of * This article is a revised version of a chapter in gresso di Studi Arabi e Islam Ravello, 1966 (Naples, my M. A. thesis written under the supervision of 1966), pp. 553-56; idem, "Une Tradition essknienne M. Gil at Tel Aviv University. dans le Coran," Revue de I'histoire des religions 1 S. D. Goitein, Tarbiz (Hebrew) 23 (1952): 146- (RHR) 170 (1966): 143-57; D. J. Halperin and 59. This article was also published in G. Weil Jubilee G. D. Newby, "Two Castrated Bulls: A Study in the Volume (Hebrew) (Jerusalem, 1953), pp. 10-23. Haggadah of Kacb al-AhbHr," JAOS 102 (1982): 2 Idem, "Muhammad's Teachers," p. 147. 631-38. On the influence of Qumran literature at 3 See. for example, Ch. Rabin, Qumran Studies the time of 'UthmHn, see G. R. Hawting, "The (Oxford, 1957), pp. 112-30; E. F. F. Bishop, "The Significance of the Slogan la hukma illi lillih and Qumran Scrolls and the Quran," The Muslim World the References to the hudzid in the Traditions about 48 (1958): 223-36; H. Nibley, "Qumran and 'The the Fitna and the Murder of 'Uthman," BSOAS41 Companions of the Cave'," Revue de Qumran 18 (1978): 453-563. (1965): 177-98; M. Philonenko, "Une Expression 4 On the influence of the Enoch literature on qumranienne dans le Coran," Atti de Terzo Con- Shicism, see, for example, U. Rubin, "Prophets and Progenitors in the Early Shica Traditions," Jeru- salem Studies in Arabic and Islam (JSAI) 1 (1979): [JNES 49 no. 4 (1990)l 56-59. On the importance of the first patriarchs in @ 1990 by The University of Chicago. Shicidoctrine, see E. Kohlberg, "Some Shici Views All rights reserved. of the Antediluvian World," Studia Islamica 52 0022-2968/90/4904-0003$1 ,OO. (1980): 41-66. Two books have been devoted to the 339 Qur'Bnic Idris can be traced to DBrEsh ha-Torah, one of the figures mentioned in the Damascus Covenant (hereafter CD).' Thus, in some small way, I hope to contribute to this neglected area of study. Muslim exegetes who examined the origin and meaning of the name Idris were unanimously of the opinion that Idris was not an Arabic word (fa-'imtindcuhu mina '1- sarfi dalilun li-'ajmihi, that is, "it being debarred from taking the tanwin is a proof of its being foreign").6 Their assumption was taken for granted by modern scholars seeking the origins of the name. Relying on Arabic sources which had identified Idds with Hermes Trismegistos, W. F. Albright suggested that Idris was derived from Andris, the last two syllables of Pimandris (notpdtv6pq<),that is, Hermes Trismegis- tos.' Th. Noldeke and R. Hartmann, as did Albright, suggested that it came from the Greek but not from hermetic literature. The former suggested that it originated from Andreas (Andrew), one of Christ's apostles, while the latter proposed the cook of Alexander the Great, Andreas; Andreas was considered righteous enough to attain imm~rtalit~.~ The Qur32n tells us (siira 19:55-56) that Idris ascended to heaven. Muslim tradi- tionists associated this with the ascension of the biblical Enoch (Gen. 5:24).9 In Chris- tian tradition, Enoch is often identified with the Prophet Elijah, who also ascended to heaven (2 Kings 2:1 l).1° It is not surprising, therefore, that among Muslim traditionists, there were a few who claimed that Idris was, in fact, Elijah, despite the fact that Elijah is mentioned in the Qur'Bn as IlyBs (sOra 37:127) and Ilyasin (sOra 37:129)." A tradition preserved by Ibn al-'Arabi claims that Idris was a postdiluvian figure. In the hadith of the 'isrb', it is said that when Muhammad reached heaven, he was addressed by Adam as al-ibn al-sdlih ("the righteous son"), while Idris addressed him as al-akh influence of Qumran literature on Karaism: N. Wie- mann, "Zur Erklarung von Siira 18, 59 ff.," ZA 24 der, The Judean Scrolls and Karaism (London, (1910): 314-15. 1962); A. Paul, Ecrits de Qumran er sectes juives 9 See, for example, Ibn HishHm, Al-Sira al- aux premiers siecles de l'lslam (Paris, 1969). On nabawiyya, ed. F. Wiistenfeld (Gottingen, 1858), Qumran, Karaism, and Muctazila, see P. Crone and p. 1; al-Thaclabi, Qisas al-anbiyi' (Cairo, 1922), M. Cook, Hagarism (Cambridge, 1977), p. 181, p. 42; al-Tabari, Ta'rikh al-rusul wal-mulfik,vol. 1, n. 24. Later, Cook asked to delete this note. See ed. M. J. de Goeje (Leiden, 1964) (reprint), pp. 172- M. Cook, "'Anan and Islam: The Origins of Karaite 73; al-Zamakhshari, Kashshif; vol. 2, p. 10; al- Scripturalism," JSAI 9 (1987): 167, n. 33. On Mi- Qurtubi, Jimic, vol. 1l, p. 117. shawites and Qumran, see Z. Ankori, Karaires in 10 See Genesis Rabba 25 1, Theodor-Albeck edi- Byzanrium (New York, 1959), pp. 376-83. tion, p. 239, where the minim (heretics) compare 5 This document was first published by S. Schech- Enoch and Elijah. On the amalgamation of Enoch ter in its Genizah version as Fragments of a Zado- and Elijah in Christianity, see J. T. Milik, The kire Work (Cambridge, 1910). The existence of a Books of Enoch (Oxford, 1976), pp. 120-24. tenth-century version of Qumran literature in the 11 One tradition claims that in 'Abdillah mashaf; Genizah is striking evidence of the persistence of its Idris was written instead of IlyBs. See al-Qurtubi, influence in the Middle Ages. Jimic, vol. 15, p. 115; Ibn Kathir, Al-Bidiya wal- 6 Al-Zamakhshari, Al-Kashshif 'an haqaciq al- nihiya, vol. 1 (Beirut, 1966), p. 100. Another tradi- ranzil, vol. 2 (Cairo, 1966), p. 10; al-Qurtubi, Al- tion claims that Ilyasin is derived from Idrisin. See JamiC li-ahkam al-qur'an, vol. 11 (Cairo, 1967), al-Zamakhshari, Kashshif; vol. 2, p. 270. On Shici p. 117. traditions which attribute to Idris things that hap- 7 W. F. Albright, review of Boylan, Thoth: The pened to Elijah and Elishah, see G. Vajda, "Deux Hermes of Egypr in Journal of rhe Palestine Orien- 'Histoires de proph&tes'selon la tradition des Shicites tal Society (JPOS) 2 (1922): 198. On Idris and Her- duodecimains," Revue des etudes juives (REJ) 106 mes Trismegistos, see p. 346 below. (1941-45): 124-29. 8 Th.Neldeke, "Idris," ZA 17 (1903): 83-84; R. Hart- al-sdih ("the righteous brother"). It follows here that had Idris been antediluvian, he would have used the same form of address used by darn.'' P. Casanova and, later, C. C. Torrey both thought that Idris originated from the biblical Ezra, who had come down to the Muslims in Greek as Esdras. This is some- what problematic since, in Muslim tradition, 'Uzayr is the biblical Ezra, who-accord- ing to the Qur'an (sura 9:29)-was claimed by the Jews to be the son of ~0d.l~ Because Casanova could not find any Jewish myth describing Ezra as the son of God, he assumed that the Qur'anic verse about 'Uzayr referred to the sons of God in Gen. 6:2-4.14 In this myth, embellished by haggadic literature, one of the fallen angels is 'Lza'el. His name was pronounced 'Uzi'el, and he is the source of '~za~r." Muslim exegetes pointed to the similarity between the name Idris and the Arabic root d-r-s, "study." Indeed, according to tradition, Idris was a scholar. He devoted himself to the books revealed to his predecessors Adam and Seth and studied God's words. Many of the traditions emphasize the fact that he made decisive contributions to the study of the sciences in order to preserve them for the coming Nevertheless, despite Idris's proclivity for learning, the idea that his name derives from an Arabic root has been ruled out, as already noted.
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